After the slight digression respecting the short-lived glory of the rich man, St. James returns once more to the subject with which the letter opens--the blessing of trials and temptations as opportunities of patience, and the blessedness of the man who endures them, and thus earns "the crown of life, which the Lord has promised to them that love Him." These last words are very interesting as being a record of _some utterance of Christ's not preserved in the Gospels_, of which we have perhaps other traces elsewhere in the New Testament (1 Pet. v. 4; Rev. ii. 10; 2 Tim. iv. 8).[45] They imply a principle which qualifies what goes before, and leads on to what follows. The mere endurance of temptations and afflictions will not win the promised crown, unless temptations are withstood, and afflictions endured in the right spirit. The proud self-reliance and self-repression of the Stoic has nothing meritorious about it. These trials must be met in a spirit of loving trust in the God who sends or allows them. It is only those who love and trust God who have the right to expect anything from His bounty. This St. James continually insists on. Let not the double-minded man, with his affections and loyalty divided between God and Mammon, "think that he shall receive anything of the Lord" (i. 7). God has chosen the poor who are "rich in _faith_" to be "heirs of the kingdom which He promised _to them that love Him_" (ii. 5). And this love of God is quite incompatible with love of the world. "Whosoever therefore would be a friend of the world maketh himself an enemy of God" (iv. 4).